Skip to main content

Full text of "Rare Passages From Sant Garib Das's Radhsoami Spiritual Classic, Anmol Vachan"

See other formats


• « •• 

*mpPibPpppp 
• p « ll HI 

•“*«»• *«• * «•* ’ • 

l^pPplPppPM 


it- ««fi.-«MP mp Tn)' ; iju^Tif ,^jp»pp .pKpi *ppp| <ppapp p^pppi 

*< m P«h » i p m i » .t» aSoamiRadhaSoami Radhafc >«•»* iApHpftPOP»<HHalPPPi 

pr «mpmh# vnpf^nti TWU'ffft iniF^ufi ntr*-rtft ■ -j'wpir >pm# • 

* •» « ^ini m adhaSoami RadhaSoami RadhaSoan" »«■<*■* pm 

>i '-rpft TfWl*dT;ft ?1UR^T»H 7TOTMnft rUT^^r nw»^ art* 

. pvisoan RadhaSoami RadhaSoami RadhaSoami RadhaN« *••»* '+mm'm**m*** 
• HPIP • Wf^pfl 77l|IHHft TTUTT.rt TW^-* ~H’» < «r • •» « • *■* 

«d» iso iM'i RadhaSoami RadhaSoami RadhaSoami Radhas< -«*** >« —»»• «•*« 
-•!■; r -- • >jTmf| TTUTMFfr TTUTr^Tlft THJT*3T*r ;*v- * r 

. *i,t.S(Hmi RadhaSoami RadhaSoami RadhaSoami Radhasopm . *$** 

•+ "WW** ?njRMI*fl TTNTr^TJft Till'^jr4) TIUHduV rrwPPP* l ■ * ■ I * 

. p isoa'ni RadhaSoami RadhaSoami RadhaSoami Radhaix ..#«** **♦•»«-»> 

^ 7iuiwj4t TT U I' ^ l 4 t TFUTr^I*?t TW^t# TIUT^t# .-\u <nr ** ”» *»• «* 

'•fM.Mian i RadhaSoami RadhaSoami RadhaSoam 1 Radh*'-** «* • 

rtr . >vp;;fTjff rrTJTT^ 77UMl4l fT£T77-mft T^Fin)' rppp«» - P »< 

><>iiipi>ami RadhaSoami RadhaSoami RadhaSoami 1 <m4hm^mn*- * ♦«•*•*••*•••**« 

MT «g»«MP npw-cjt' ;?>; ..rrrt* 7i»j|,Tjriff r^j. -mb . - ftir « .* «*** ••»* pP 

•pPspmpwH s wmi RadhaSoami Radhns • «Mppr>■*»»« .—•»< 

pppl ptfppjP ■■■ppMp Ppii ppp^ 












A Few Rare 
Passages in English 
from Sant Garib 
Das's Radhsoami 
Book Anmol 
Vachan 


Gharib Das, Anmol Vachan, English Section 
(rough English translation made by an 
unknown satsangi): 

Gharib Das, Anmol Vachan: 

20) "Q. How do Omkar, Aum and O-am 
differ? 

A. "Omkar, Aum and O-am are the three names 
of the Forms of Trikuti and Guru-pad." 

64) 

"Q. Why have the Saints advised the Sumiran 
(repetitions) of Five Names, the concentration 
on them and hearing their Word-Currents and 
what fruits do those reap who practice Sumiran 
and concentration by themselves without being 
initiated by a Sadguru? 


"A. The Destination will not be attained till one 
does practice of Sumiran with love and pangs 
of separation towards the Sadguru and His 
Grace. The Satsangis (disciples of Sadguru) are 
aided by the Five Gods in the same manner as 
Sadguru does. So long as one is not a student or 
a Satsangi of a Saint, but only practices 
Sumiran and Bhajan of his own accord, and 
enters into all actions as “good actions, thus, if 
he has saved himself from evil deeds and 
words, he will be entitled to meet a Sadguru 
eventually." 

257) 

"Q. In what respect the Mahatmas refer to 
Ram-Nam? A. As Rama’s domain extends till 
Sunna of the Tenth Gate, the Ram-nam conveys 
the respective notes emerging from different 
Forms and which are called Hari Om. But, 
according to Sant Mat the three original names 
are Niranjan, Om and Raram. The worldly 


people offer repetitions of Ram-nam but do not 
realise its mystery and neither do they 
concentrate on His original name nor His Form 
and therefore neither are their eyes opened nor 
could they secure the Internal Bliss. Bullah 
Saheb says: ’’Keep the mouth closed when the 
wind comes from the opposite direction, Catch 
hold of Nirgun element by concentration; there 
the Light of Nirgun shines as if million suns 
have risen on the horizon; Anahad rings 
through the limitless Gagan (sky); there my 
mind was filled with Bliss; that is what Bullah 
is dependent upon and calls on Ram-nam.” 
Thus, Ram-nam refers to the Interior Notes." 

258) 

"Q. What does Yaheguru mean? 

"A. Having observed worldly people going 
astray, Guru Nanak Saheb, with a view to draw 
their attention to the inner Forms, described the 


importance of Vaheguru and Word. But, so long 
as the enlightened Saints remained, this 
Internal Path also remained open; but it closed 
on their leaving the mortal bodies. Neither one 
pays attention to the Five Inner Words as 
revealed by Vahegurus nor have they any idea 
of their Forms." 

52) 

"Swami Ji Maharaj has ordained that despite 
his Soul descended much lower in the 
Timirkhand of Mahasunna, no end to it was 
found and he did not deem it advisable to go 
further below. Then, it rose with the assistance 
of his Sadguru to the designations indicated by 
them. Here his reference to Sadguru pertains to 
Sadguru Tulsi Saheb who had showered upon 
him Mercy in the Interior and to Maharaj 
Girdhari Das Ji to whose Satsang (divine 
contact) Swamiji was devoted for a long time 
as he was Gurubhai (brother-in-guru). 


’’’Mercy of Sadguru and the contact of a Sadhu 
leads back to Home.' Herein also it is indicated 
what that designation portrays with reference to 
the markings of Maha-sunna." 


Hiren Mistry (Radhasoami satsangi): "Yes it 
is a great book. My father had given me. 
Revealed many truth and cleared many 
doubts of mine." 

A Book of Questions and Answers called, 
"Anmol Vachan", by Sant Garibdas Saheb 
(Anmol Bachan) 



Sections translated by Hiren Mistry, a 
Satsangi: 


"Swami Garibdas ji (Delhi) short life 
summary: 

Birth date as per Hindu calendar is 3rd day of 
Sudh period of the Vaishakh month in year 
1900 (Samvant year not A.C.) 

Place of birth - Patiyala. 

Family — in khatri cast. 

Birth name was Narayan das. 

At the age of 9 year left home and 
accompanied with Siddh Yogishwar for 7 years 
in the cave of Markand Hill in Kashmir, and 
practiced inner journey till Trikuti Dasam 
dwaar (10th Gate). 

After that in 1931 He came to Swami Shiv 
Dayal Singh and reached till Satlok and Anami 
lok. 

Stayed in Hathras and Delhi and did discourses 


for around 38 years and initiated around 5000 
people. Then left the body on 9th day of Vad 
period of Kartik month in 1974 [Samvant year 
not A.C.]." 

From section 52, Hiren Mistry translation: 

"Swami ji Maharaj explained that his surat 
(soul) has got down in Maha Sunn in Timir 
Khand and he couldn't get the end, then did not 
find it worth to go further down. Then Swami ji 
Maharaj came up the support of the signs told 
by Guru. Here Guru is referred to Sadguru 
Tulsi Saheb, whose grace was there inside. 
Swami ji Maharaj did satsang of Maharaj 
Giridhar Das ji who was Swami ji's Gurubhai 
(disciple of Tulsi Saheb). 'Sadguru daya saadh 
ki Sangat, ulat chalo ghar paai' — Swami ji 
Maharaj here also in the above statement the 
same point is emphasised. And it is about the 
signs of the Maha Sunn." 


Shweta Sharma version of the hymn: 

"The Word is Soami and Surat is Radha, and 
this dhar of surat that turns back and merges 
into the Shabd (Word) sings ‘Radhasoami’. 
When you sing the name ‘Radhasoami’, you do 
the sumiran of the ‘Five Names’. [The Five 
alludes to the mystery of the Five Words, 
Names or Shabds (Niranjan; OM; Rarankar; 
Sohang; and Sattnaam pertaining to Sahasdal 
Kanwal, Trikuti, Sunn, Bhanwar Gupha and 
Sattlok) and the figure Ten refers to the ten 
stations (starting from Sahasdal Kanwal 
through Trikuti, Sunn, Mahasunn, Bhanwar 
Gupha, Sattlok, Anami, Alakh, and Agam to 
Radhasoami. MG Gupta translation, Sar 
Bachan Poetry, Vol.l]. 



"Listening to the melodies of the different inner 
spheres is equivalent to listening to the 
Radhasoami Name. It is not necessary that one 
listens to the melodies of each inner region. 
Therefore we have hinted at one Name, i.e. 
Radhasoami. The several mysteries of the inner 
regions are not to be revealed in their entirety. 
Therefore the Word ‘Radhasoami’ has been 
used to signal the untold mysteries of the inner 
world. Soamiji says 

“Karoon kya khol Radhasoami, Radhasoami 
veh samjh parmani” — How shall I open up the 
mystery of the Name ‘Radhasoami’? O Seeker! 
Understand it by the signal given by Him with 
a wink (MG Gupta translation, Sar Bachan 
Poetry, Vol. 1). 

"Soamiji in his Discourses has said that his 
surat descended into the dark regions of Maha- 
sunn but could neither locate the bottom or the 
end of it nor did it feel it worthwhile to go 


down any further. Thereafter, his surat adhering 
to the signs as revealed to him by his gurus 
ascended upwards. Here Soamiji says that it 
was the inner mercy of his Satguru Tulsi Saheb 
and that of Maharaj Girdhari Dasji whose 
Satsang he attended for a very long period of 
time. He was his Guru bhai. “Satguru daya 
sadh ki sangat, ulat chalo ghar paai” — By the 
grace of the Satguru, and under the impact of 
your companionship of Sadhus (purified 
spirits), get back home (i.e. Sattlok). (MG 
Gupta translation, ibid., Discourse XIV, Hymns 
3 & 4) 

"[It is through the grace (and mercy) of the 
Satguru that we get the company of the Saadh, 
the one who has practiced the art of meditation 
because in the sangat or company of the Saadh, 
our Surat will return to and find its Original 
Abode (ghar)." (Shweta Sharma version of the 
hymn)] 


"In these lines also the same thing has been 
hinted at and the signs referred to earlier are 
related to the signs of Maha-sunn. 

"In Ratnagar Samvaad, the disciple is related to 
the darkness and ignorance prevailing in the 
world. Gum Gyan therefore calls those who 
have attained to the region of the ‘Thousand- 
Petalled Lotus’ (Sahasdal Kanwal) as Siddh 
Yogis and those who have attained to the 
‘Region of Three Prominences’ (Trikuti) as Sai. 
The titles ‘Yogeshwar’ and ‘Guru’ are given to 
those who have attained the Guru pad (status)." 



References to Soamiji's Association With 
Girdhari Das Ji, A Successor of Sant Tulsi 
Sahib Treated as a Master by Soamiji 

"Both the female disciples of Girdhari Das Ji 
came running to Soamiji Maharaj and 
requested him to save HIS GURU!" 

(Biography of Babuji Maharaj, page 376) 

"Having sojourned there [Daswan Dwar] and 
having enjoyed the glory thereof for a very 
long time, the spirit of this faqir [Shiva Dayal 
himself] proceeded on in accordance with the 
instructions of the Guides * (Mursheeds)." 
(Hidayatnama. Sar Bachan, Bachan 21.) 

"...and then following the instructions from my 
Masters..." (another translation of the Sar 
Bachan from Agra) 


"For a long time the spirit of this faqir (i.e. 
Soamiji Maharaj Himself) sauntered and stayed 
there and then under instructions from the 
teachers and guides, moved ahead." (Soami Ji, 
Sar Bachan Poetry, Hidayatnama, M.G. Gupta 
translation, The Quintessential Discourse 
Radhasoami, Agra) 


vU v|> yl> VU «JG v|> vG» vG <G \G vG vG vG vG vL> vG vG vG vG vG \G vG vG vG vG yG vG vG <G vG vG »G vG 


Versions of section 52 referring to Girdhari: 
MY VERSION: 

"Swami Ji Maharaj explained that his Surat 
(Soul) had descended lower into Maha Sunn in 
Timir Khand and he couldn't reach the bottom, 
so did not find it worthwhile to try and go 
further down. Swami Ji Maharaj's Surat (Soul) 
then began to ascend with the support and 
guidance given by his Satgurus. The Satgurus 
referred to here are Satguru Tulsi Saheb, whose 


grace was there with him inside, and Maharaj 
Girdhari Das Ji, who Swami Ji Maharaj 
associated with, and was Swami Ji's Gurubhai 
(also disciple of Tulsi Saheb). "Satguru daya 
saadh ki Sangat, ulat chalo ghar paai" ("It is 
through the grace [and mercy] of the Satguru 
that we get the company of the Saadh, the one 
who has practiced the art of meditation because 
in the sangat or company of the Saadh, our 
Surat will return to and find its Original Abode 
[ghar].") 'Swami Ji Maharaj here [in this verse] 
also emphasized it is about the signs [stages] of 
Maha Sunn [the Great Void].'" 

— Sant Gharib Das, Anmol Bachan 


Shweta Sharma Translation: 


"Soamiji in his Discourses has said that his 
surat descended into the dark regions of Maha- 
sunn but could neither locate the bottom or the 
end of it nor did it feel it worthwhile to go 
down any further. Thereafter, his surat adhering 
to the signs as revealed to him by his Gurus 
ascended upwards. Here Soamiji says that it 
was the inner mercy of his Satguru Tulsi Saheb 
and that of Maharaj Girdhari Das Ji whose 
Satsang he attended for a very long period of 
time. He was his Guru bhai." 

“Satguru daya sadh ki sangat, ulat chalo ghar 
paai” 

"By the grace of the Satguru, and under the 
impact of your companionship of sadhus 
(purified spirits), get back home (i.e. Sattlok)." 
(M.G. Gupta translation, ibid., Discourse XIY, 
Hymns 3 & 4) 


"[It is through the grace (and mercy) of the 
Satguru that we get the company of the Saadh, 
the one who has practiced the art of meditation 
because in the sangat or company of the Saadh, 
our Surat will return to and find its Original 
Abode (ghar)." (Shweta Sharma version of the 
hymn)] 


y|> yl> sl> vL* vl> vL* vl» vU sl> vJ> «J> yl> sj> y]> sl> yl> sl> yl> sl> yj> y]> vl> 


Anonymous satsangi rough translation: 

"Swami Ji Maharaj has ordained that despite 
his Soul descended much lower in the 
Timirkhand of Maha-sunna, no end to it was 
found and he did not deem it advisable to go 
further below. Then, it rose with the assistance 
of his Sadguru to the designations indicated by 
them. Here his reference to Sadguru pertains to 
Sadguru Tulsi Saheb who had showered upon 
him Mercy in the Interior and to Maharaj 


Girdhari Das Ji to whose Satsang (divine 
contact) Swamiji was devoted for a long time 
as he was Gurubhai (brother-in-guru). 'Mercy 
of Sadguru and the contact of a Sadhu leads 
back to Home.' Herein also it is indicated what 
that designation portrays with reference to the 
markings of Maha-sunna." 

— Gharib Das (Sarai Rohilla, Delhi group) 
Serai Rohilla Delhi 



From: Maharaj Girdhari Sahib — The 
‘Unknown Guru’ of Radhasoami History: A 
Spiritual Successor of Sant Tulsi Sahib, and 
Another Guru of Soami Ji Maharaj, by 
James Bean 

Swami Ji Maharaj—Saving the Best For 
Last, Now, Let’s Travel A Bit Further Back 
in Time 

In the Sar Bachan Radhasoami Poetry (Sar 
Bachan Radhasoami Nazm yaani Chhand 
bandh) of Soami Ji Maharaj is a very important 
lengthy section, Bachan/Discourse 21, a kind of 
“book within the book” called Hidayat Namah 
(Esoteric Instructions), going into detail about 
the soul travel or heavenly ascents of Soami Ji 
Maharaj. It represents the heart of this essential 
holy book of the Radhasoami Faith. Here 
Soami Ji provides the following description (7- 
8 ): 



“Beyond this, there are innumerable palaces 
made of crystal (sheesh mehal) and diverse 
spirits inhabit them and are settled there in 
accordance with the allotments made by the 
Lord, and they see the peculiar mutual display 
which is so blissful, and in turn they also 
establish their own plays and sports. In Hindi, 
these spirits are described as ‘circles of hamsas’ 
(purified spirits). The engravings and the 
designs carved in these spheres are to be seen 
in order to be believed. The entire dispensation 
and workshop there is purely spiritual; it is not 
at all gross or material. 

“Spirits dwelling there are characterized by 
excessive delicacy, subtlety, refinedness and 
purity; they don’t have a trace of physical 
coarseness (kasaafat) and impurity. The details 
of this sphere are known only to the faqirs. To 
unfold more about it is not proper and 
advisable. For a long time the spirit of this faqir 
(i.e. Soamiji Maharaj Himself) sauntered and 


stayed there and then under instructions from 
the Teachers and Guides, moved ahead. 

8. “Moving on and on, the spirit soared up 
about 5 arab (1 arab = 1 billion) and 75 crores 
(1 crore = 10 mi llion) jojans (really 
incalculable height) and broke into the realm of 
Hahoot or Mahasunn (in Sar Bachan, Prose, 
Part I, para 13, the word Hahoot is used for 
Sunn, and not Maha-sunn) and sauntered 
around it. How shall I describe it? For ten 
billion miles (again, incalculable distance) 
there is utter darkness. How shall I describe its 
depth, except to say that for one kharab (1 
kharab = 100 billion, i.e. incalculable extent) 
jojans, the soul descended and yet its bottom 
could not be discovered; then again it reversed 
and turned upward, and following the track 
pointed by the sages, the spirit treaded that path 
and then it was deemed improper to determine 
and find out the depth of this dark region. 


“The surat then moved on.. 


(“The Quintessential Discourse Radhasoami” 
(Sar Bachan Radhasoami, Poetry), Volume I, 
Translation by M. G. Gupta, M.A., D.Litt. 
Former Member of the Faculty of Political 
Science, Allahabad University, MG Publishers, 
and Huma Books, Agra) 

Take note of this particular sentence above by 
Soami Ji: “For a long time the spirit of this 
faqir (i.e. Soamiji Maharaj Himself) sauntered 
and stayed there and then under instructions 
from the Teachers and Guides, moved ahead.” 

In the Sar Bachan words like ‘Murshida’ and 
‘Guru’ are translated as “Master”, “Guide”, or 
“Teacher”, but here we have Teachers, 

Guides.... in other words, a plural form of 
Murshida/Mursheed/Guru—not just one 
Teacher or one Guide: “Having sojourned there 
and having enjoyed the glory thereof for a very 



long time, the spirit of this Faqir moved on, in 
accordance with the instructions of the 
Guides.” In a plural form is how it’s also 
rendered according to another translation by 
S.D. Maheshwari, “Sar Bachan Radhasoami 
Poetry”, Part 1, Agra. 

Sant Gharib Das, Another Close Disciple in 
the Inner Circle of Soami Ji—The Book of 
“Anmol Bachan” (Sometimes Spelled 
“Vachan”) 

Sant Gharib Das commented on the above 
verses of Soami Ji’s Sar Bachan Poetry and 
provides us with more evidence about Girdhari 
Sahib, settling the matter once-and-for-all. 

“Soamiji in his Discourses has said that his 
surat descended into the dark regions of Maha- 
sunn but could neither locate the bottom or the 
end of it nor did it feel it worthwhile to go 
down any further. Thereafter, his surat adhering 


to the signs as revealed to him by his Gurus 
ascended upwards. Here Soamiji says that it 
was the inner Mercy of his Satguru Tulsi Saheb 
and that of Maharaj Girdhari Das Ji whose 
Satsang he attended for a very long period of 
time.” 

Both Sant Tulsi Sahib and “Maharaj” Girdhari 
Sahib were Gurus of Soami Ji Maharaj. Both 
provided Soami Ji with inner Grace, helping to 
guide him during his inward j ourney, as 
described in the passages above. He was a 
disciple of them both, on good terms with them 
both right up till the end of their lives, by all 
accounts. 

I now have three different translations of this 
key definitive paragraph above from Gharib 
Das. I wanted to make sure the word “Gurus” 
(plural) is really there in the original and is a 
solid translation. 


Actually the paragraph above from Gharib Das, 
plus the two translations into English of the Sar 
Bachan verses of Soami Ji all come from 
sources in Agra that do not have a personal 
view of history and theology suggesting to 
them anything about Soami Ji having one Guru, 
much less two Gurus, yet, to their credit, that’s 
how all three chose to translate those passages. 

“Anmon Bachan” is a book of questions and 
answers by Sant Garib Das Saheb, close 
disciple of Soami Ji Maharaj/Shiv Dayal Singh, 
and eventual founder of the Radhaswami 
Spiritual Science, Radhasoami Satsang, Sarai 
Rohilla, Delhi. This old out-of-print book, 
passed on from one generation to the next, has 
traveled quite far to reach me. Just to know 
about the existence of this book, locate 
someone with a copy, see some pages from it, 
and then getting some translations made from 
Gujarati into English, and Hindi into English, is 
no easy task, beating some ridiculous odds. For 


this I am grateful to those involved. 


This is from the book—a very rough 
translation of this part for now: 

“Brief Life Summary: 

"Birth date as per Hindu calendar is the third 
day of Sudh period of the Vaishakh month in 
the year 1900 (Samvant year, not Western 
calendar),[1846 AD]; 

Place of birth: Patiala 
Family: in khatri caste. 

Birth name: Narayan Das. 

At the age of nine he left home accompanied 
by a Siddha Yogishwara for seven years, spent 
time in the cave at Markand Hill in Kashmir; 
practiced the inward journey and reached 
Trikuti, Dasam Dwaar (the Tenth Gate). 

After that in 1931 [AD 1874] he came to 
Swami Shiv Dayal Singh and reached Sat Lok 
and Anami Lok. 



He stayed in Hathras and Delhi, did discourses 
[spread the teachings] for around thirty eight 
years and initiated around 5,000 people. Then 
he left the body on the ninth day of Yad period 
of Kartik month in 1974 [1918 AD].” 

It says Gharib Das spent some time in Hathras. 
Makes sense he would be less susceptible to 
denying (or spinning/minimizing) the 
connection between Sant Tulsi Sahib, Maharaj 
Girdhari Das and Soami Ji given his 
association with Soami Ji and apparent 
knowledge of the Tulsi Sahib community. 

As an independent witness representing another 
distinct branch of Radhasoami and a early 
disciple of Shiv Dayal Singh, Gharib Das of the 
Radhasoami Satsang, Sarai Rohilla, is a 
priceless resource for helping to clarify many 
issues about early Radhasoami history. 
Hopefully the whole book can be translated and 
published. I suspect if it is, it will help promote 


reconciliation and harmony between different 
branches of the Radhasoami Faith, between 
those who follow Panch Naam and those who 
follow Simran of Radhasoami. 

Quick Observation: The passages from 
Gharib Das and successors (also see, “The Way 
Out Is IN”, by Swami Ram Behari Lai, 
Radhaswami Satsang, Sarai Rohilla) so far 
don’t lend support to the belief that Sar Bachan 
Poetry is mostly a redacted work of Saligram, 
which is a theory put forward by some. Gharib 
Das seems to have been reading the same 
familiar Sar Bachan Poetry, including the 
teaching about Radhasoami Naam. He said, 
“The Word is Soami and Surat is Radha, and 
this dhar of surat that turns back and merges 
into the Shabd (Word) sings ‘Radhasoami’. 
When you sing the name ‘Radhasoami’, you do 
the sumiran of the ‘Five Names’.” (“Anmol 
Bachan”) ////////